Rome ruin'd by VVhite Hall, or, The papall crown demolisht

CHAP. VII. The seventh Chapter treateth of Transubstantiation, with a con∣futation thereof.

SECT. 1.

THe next thing which I will insist upon, is their detestable Heresie of Transubstantiation, by which they say the Sacrament of bread is con∣verted into the reall Body and blo••d of Jesus Christ, in which he was conversans here on earth, and in which he was crucified; yea, that they eate his very Flesh, and gnash his very Bones in their teeth, like so many Caniballs, or Man-••aters; and that after the words of Consecration, there remaineth not so much as the substance of bread, but only the meere accidents and qualities of it; yea that it is substantially, and really the Body and blood, together with the Soule and Divinity of our Lord and Sa∣viour Jesus Christ; and that under each kinde, and under every part of each kinde, whole Christ is comprised, and that it is not so whilst it is taken, but before, and afterward in the consecrated

peices reserved, and remaining after the Communion; and that all Communicants, both bad and good, doe eate the very naturall Body of Christ.

Obj. Doth not our Saviour say in plain termes, that if we eate not the flesh of the Son of Man, and drink his blood, we have no life in us; and that whosoever eateth his flesh, and drinketh his blood, hath eternall life, and he will raise them up at the last day: as also that his flesh is meat indeed, and his blood is drink indeed, and that he that eateth his flesh, and drinketh his blood, dwelleth in Christ, and Christ in him, Joh. 6. 53, 54, 55, 56.

Ans. The wicked and unbeleevers, neither have eternall life,* 1.1 neither doe they dwell in Christ, or Christ in them, neither doe they live by Christ, which life is by faith in the Son of God, Gal. 2. 20. therefore they can neither eate, nor drink, the body and blood of Christ; this proposition therefore is directly opposite to the Scriptures; but yet to give such of them satisfaction, that are yet kept in ignorance, and in the chaines of darknesse (by that man of sinne) I will therefore branch the Argument into these three particulers 〈◊〉〈◊〉 as 1. What a Sacrament is. 2. How Christ is said to be eaten in the Sacrament, and 3. Who they are that eate Christ in the Sacrament?

SECT. 2.

VVHat the Sacrament of the Lords Supper is, Bernard term∣eth* 1.2 it, Canalis grati & lavacrum anime, the cunduit of Gra••••, and the hath of the Soule, which the whole company of the faithfull doe consecrate and sacrifice as well as the Priest, or Mi••ister, and it consisteth of two things, viz. the visible sub∣stance, which is, Bread and Wine. 2. The invisible grace, which is, redemption by Christs death from the punishment due unto our sins; that like as by Baptisme we are inis••iated into the Church, so by this spirituall Banquet, we are preserved in that life, into which he hath begotten us through the Word, and in this holy Mystery three things are to be considered: as 1. The signi∣fication. 2. The matter, and 3. The effect: now the significa∣tion is placed in the promise, the matter is Christs death, and resurrection, and by the effect is meant redemption, righteous∣nesse,

and eternall life, which is the fruit which a worthy recei∣ver obtaineth, by being partaker of that Divine Mystery.

In the second Circumstance the great controversie will fall by course to be disputed upon, viz. Whether or no our Lord and Saviour Jesus Christ (whom the Apostle saith the heavens must containe untill the restauration of all things, or untill the day of Judgement) be so eaten in the Sacrament, as these Popelings seeme to be confident of, according to the former expression de∣livered.

SECT. 3.

ANd for the better clearing of the truth in this particular,* 1.3 there is a way discovered whereby we may understand when Scripture are to be understood literally, and when spiritually; for the first, when Christ seems to command a foule and wicked act, that must not be taken litterally (as in them words of our Saviour formerly expressed, in which he seems to command a foule and wicked act) it is therefore figuratively spoken; now it is the spirituall understanding that saveth him that beleeveth, Joh. 6. 47. For the letter killeth, but the Spirit quickneth, Joh. 6. 63. neither is it Christs bodily presence, (if it were in the Sacrament according to their opinions) that could save a receiver of it, for Judas (a Son of perdition) received panem Domini, sed non panem Dominum; the bread of the Lord, but not the bread the Lord.

So that when Christ saith, This is my body, he meaneth the figure of his body, and therefore we are to understand it by way of signification, and not properly, for it is his presence in our hearts, through faith in his blood, which we receive profit by, and not by his bodily presence in the Bread and Wine, as I have for∣merly said: and if we beleeve not his bodily presence there, that will not damne us, but it is his absence out of our heart•• which bringeth damnation.

SECT. 4.

THis Sacrament then being a Spirituall thing must be spiritu∣ally* 1.4 deserned, for the food of the Sou••e upon earth, is no other then the food of Angels, which is the joy, and delectation which they have of Gods glory; and therefore not to be fed with cor∣porall food, such as they would make Christs body: and seeing that all corporall food is digested into the stomack, and so cast o••t into the draugh••, I blush to think of their audacious blasphe∣••••••s, who doubtlesse cannot be ignorant, that if they eate him ••••rnally, that they doe also expell him in that manner as they doe other meat, which thing is a shame to any Christian to con∣ceive, much more to expresse and vindicate. And it may very ••ell be thought, that though the Apostles of Christ would have been ••••y s••r••pilous to have drunk Christs very blood, seeing it was so plain against the Law of Moses, (and their owne decrees, A••••, 15. 29.) if they had understood him in that grosse sence which these Papists doe.

Ag••in, the writers of Scriptures must be examined as Spiritu∣all* 1.5 men, and not as Carnall men, in regard they were delivered by holy men of God as they were moved by the Holy Ghost; and therefore one taking upon him the person of our Saviour (to whom in the sixtieth verse of the sixth of John, who is said to murmur•• at his sayings) answereth them thus (by expounding of our Saviours words in the 63. ver.)

"You (saith he) shall not ••at•• this body which you see, nor drink this blood in my v••••nes; but I shall give a certain Sacrament unto you, which if it be spiritually understood quick••••th you, otherwise it profi••eth nothing.

SECT. 5.

IT is also evident from Exod. 12. 11. that the Paschall Lambe* 1.6 was called the Lords Passeover, whereas it was but a signe, and representation of the Passeover: As also, Circumcision was called the Lords covenant, Gen. 17. 11. whereas it was only a signe, and seale of i••. Then as neither the Lambe was the Passeover it self, nor Circumcision the Covenant it self, it is but weakly inferred

by these people (from the words of our Saviour) that the bread should be the body of Christ, Mat. 26. 26. so that it must needs follow from hence, that the Sacrament of the Lords Supper is only a signe, or representation of the body of Christ; yea, the Apostle Paul expounding them words of our Saviour in the in∣stitution of the Sacrament (viz. This is my body) exhorteth us to doe it in remembrance of him. And that so oft as we eate this this bread, and drink this cup, we shew the Lords death till he come, 1 Cor. 11. 26.

If then it be but a signe, and representation of his death, it is not his absolute death; for if it were so, then must Christ be really s••aine, and crucified at every Sacrament, which God forbid we should imagine, and therefore the Apostle saith, it is a remem∣brance of the Sacrifice of his body, and blood which was shed for Beleevers; and so also did the Fathers of the Church expound them words of our Saviour, Hoc est corpus meum, to be a figure of his body.

And there is none so childish, but knoweth that the figure of Christ is not Christ himself; nor the Picture of Peter, Peter himself, and yet neverthelesse we call the picture by the name of the party they represent; as when we see the picture of Peter, we say, this is Saint Peter, and yet we should take him to be a foole that should think this figure or picture to be the corporall body of Peter himself as he was living, it being only the represen∣tation of him, and so of any other.

SECT. 6.

IF a man therefore seeke health in the externall signe of the* 1.7 Sacrament, he may be compared to a fond fellow, who being very thirsty inquireth for an Al••-house, whereupon one sheweth him an Ale-poole, and telleth him there is Ale to be had; the ••i••••y fellow understanding him that there was Ale in the poole o•• signe, sucketh it, thinking thereby to quench his thirst. 'Tis so in the Sacraments, for if we seeke health in the outward signe, we suck the Ale-poole, and labour in vaine; but if we understand the Sa∣craments meaning, and so seeke what they signifie, and goe to the thing signified, we shall surely finde perfect health; in which

sence the Sacrifices of the Jewes were well allowed, and accepted of God, but when they forgot the signification, and sought their health and righteousnesse in the Sacrifice it self, then were they abominable in the sight of God; then he cryed out of them by his Prophets: and so it is in all other ordinances.

As for the signe in the Sacrament, Paul calleth it bread, 1 Cor. 11. 23. Christ calleth the other the fruit of the Grape, or Vine, saying, I will drink no more of the fruit of the Vine, &c. Mat. 26. 29. and further, Nature doth teach us, that the Bread and the Wine in the Sacrament, retaineth their former nature; for the bread mouldeth if it be kept long, yea wormes breed in it, and the poore Mouse runneth away with it; and likewise the wine sow∣reth, and therefore one commenting upon them words of our Saviour, saith thus:

"Why preparest thou teeth or belly, Crede quod habes, & habes, b••leeve thou hast eaten him, and thou hast eaten him.

So that Christs words must be understood spiritu∣ally, and not after the letter.

Obj. The Apostle saith, He that eateth or drinketh unworthily, eateth and drinketh his owne damnation; now, how should he be guilty of damnation, which receiveth the Sacrament unworthily, except it be the very body and blood of Christ which he receiveth.

Ans. He that violently teareth the States Arms, breaketh open the broad Seal, committeth treason against the State, or Common∣wealth; even so doth a man offend against Christs body and blood, by abusing the Sacrament of his body and blood, al∣though Christ be no more present in the Sacrament, then the Common-wealth is present in the Seale, Armes, Coyne, &c. Again, the Apostle saith, that he that prayeth or preacheth with his head covered, dishonoureth his head, and his head is Christ; shall we therefore imagine that Christ is naturally in every mans head.

SECT. 7. Of the change of the bread in the Sacrament.

Obj. A Arons Rod being changed into a Serpent, Exod. 7. 13. is still called a Rod; not because it was so, but for that it had 〈◊〉〈◊〉 so. In like manner the bread in the Sacr••ment being converted

into the body of Christ, is yet called bread, because it was so before.

Ans. If they can shew Scripture for the convertion of the bread into Christs body, as there is an evident text for the chang∣ing of Aarons Rod into a Serpent, they would say somewhat: but untill they can doe that, their errour can have no colour from hence. 2. Aarons Rod is so called, not only because it was A∣rons Rod before, but for that it was to returne to be a Rod againe; but they will not have the body of Christ to returne againe to bread.

Obj. Amongst the Israelites there was many wicked men, which did drink of the water which did issue out of the rock, which not∣withstanding did not enter into the Land of Canaan, but fell in the wildernesse, so amongst Christians, many doe eate and drink the body and blood of Christ, which for their unbeliefe shall not enter into eternall life: and so consequently wicked men, and unbelee∣vers, eate the very body and blood of Christ in his Sacrament.

Ans. The Text maketh directly against that carnall and gross▪ conceit, for Christ saith of the bread (which he brake to his Di∣sciples) This is my body, which is the chief text they have to ground their fantasie: So Paul saith, the rock was Christ. Like as then the rock was neither the body of Christ, nor the water issu∣ing from thence his very blood, but only in signification, and re∣presentation, so the bread and wine in the Sacrament, are lively and demonstrative significations, or exhibiting signes of the body, and blood of Christ to the faith of the receivers, and no otherwise.

Obj. Though the body of Christ be visible, yet in the Sacrament it lyeth hid under the forme of bread, after the words of consecrati∣on, so that only whitenesse remaineth.

Ans. My former answer concerning the water which flowed out of the rock in the Wildernesse, which was a signe of the same thing to the Fathers, witnesse the Apostle, who saith, that rock was Christ, 1 Cor. 10. 4. as the wine doth prefigure unto us the Lords Supper, but the same water was also common for watering of Cattell, and so by the same consequence the Cattell did drink Christ, as the silly Mous•• may eate of their Sacraments, and so consequently have eternall life: For, our Saviour promiseth eter∣nall life to them that ••a•••• him, Joh. 6. 51. (O damnable doctrin.)

SECT. 8.

AGain, the name of a thing is given unto the signe, because* 1.8 of the alience betwixt the thing signified and their signes, for so Circumcision is the Covenant, Gen. 17. 13. the Lamb is the Passeover, Exod. 12. 43. the Dove the Holy Ghost, Mat. 3. 16. the Rock Christ, 1 Cor. 10. 4. the Sacrifice of the Law the putting away of sinne, &c. because such things were prefigured by them; and in the same sence if Scripture be taken litterally, then God is a man of warre, Exod. 15. 3. and hath eyes, eares, nose, mouth, hands, and feet, which is contrary to Scripture, Luk. 24. 39. where our Saviour saith, that a Spirit hath not flesh and bones. But God is a Spirit, Joh. 4. 24. ergo he hath no such things; these tearmes being only incerted, as to suite with our capacities, so that in some sort we might apprehend his manner of action, and leportment towards us his creatures.

SECT. 9. How the Body of Christ in the Sacrament is eaten.

2. THe Sacrament then of the Body and blood of Christ is gi∣ven,* 1.9 taken, and eaten only after a spirituall manner, by the mouth of faith, and it is a token of love which Christians ought to have amongst themselves, and for which it is called the Lords Table, 1 Cor. 10. 11. the Lords Supper, 1 Cor. 11. 10. a commu∣nion of the body of Christ, and they that partake thereof, though they be many, yet are but one bread, and one body, 1 Cor. 10. 16, 17. Now the same faith shall save us which saved the Fa∣thers before Christs Incarnation, who did eate his body, and drink his blood spiritually through faith, and therefore as the Manna which came down from Heaven, and the water which issued out of the Rock, was the same to the Israelites as the bread and wine in the Sacrament is to us▪ and in regard as many as did apprehend Christ in the Manna, and water of the Rock; are said to eate the same spirituall meat, and to drink the same spi∣rituall drink which we doe; and albeit the figures are changed

and altered, yet faith abideth one and the same. And thus the Fathers did eate Christ before the Manna, and after the Manna was ceased.

Having shewed the manner of eating Christ in the Manna, (and seeing the like may be spoken of the Pascall Lambe, which was not to be eaten raw, Exod. 12. 9. that is, carnally, substan∣tially, and visibly) with what face can these blockish people think to eate with their mouth, and teeth, the very body and bones of Christ. And who may better be said to eate Christ raw, then they which come not with a true and a lively faith, but with such an erronious perswasion, therefore as raw flesh is offensive to the stomack, and such an one as eateth it may to said to eate his owne death; so they that eate and drink in the Sacrament un∣worthily, are said (by the Apostle) to eate and drink their owne damnation, 1 Cor. 5. 7.

SECT. 10. By whom the Sacrament is truly eaten.

3. AS none were admitted to eate of the Lambe of Consecrati∣on, Exod. 29. 33. but such as were of Abrahams Family, so none but those that are of Christs Family indeed, and doe be∣leeve in him, can be partakers of his body and blood, for whoso∣ever (saith Christ) eateth of my body, and drinketh of my blood, hath eternall life, Joh. 6. 54. so then those men are grosly mista∣ken and deceived, that think that the wicked and unbeleevers doe eate the very flesh, and drink the very blood of Christ in the Sacrament, for then it would follow upon our blessed Saviours words, that they shall have eternall life.

Further, as the Pascall Lambe was not to be eaten by uncir∣cumcised persons, or such as were strangers from the faith of Israel, Exod. 12. 33. so neither are those Mysteries or Sacraments of Religion to be given to Infidels or profaine persons, for our Saviour would not have us give holy things to doggs, or cast pearls amongst swine, Mat. 7. 2.

This shall seeme to be spoken in confutation of the Papists detestable and damnable opinion of Transubstantiation, as also

that the Sacrament of the Altar giveth life, Ex eperè operato, by the thing done, and being present at, though there be never a good thought thereunto by him that is present, and a receiver thereof; as also that the true and naturall body of Jesus Christ is in, with, and under the Bread and Wine, and may be eaten, chewed, and digested even of Turkes and Infidels, as also that the same true and reall body of Jesus Christ may be devoured of Doggs, Hoggs, Cats, Rats, and so consequently these creatures receive, and injoy (by vertue of the same) eternall life, which is blasphemy in the highest degree.

SECT. 11. Whether the corporall presence of Christ can be in more places then one, at one time.

Obj. THe Papists verifie it may, their reason is, because Christs Man-hood (say they) is so annexed to his God-head, as fire in Iron, which cannot be separated, and therefore must be in all places with the God-head.

Ans. That assertion is false, as may evidently appeare by* 1.10 these Scriptures, as Luk. 24. 6. when the woman sought Christ at the Sepulchre, where the Angels told them that he was not there, for he was risen; but if his body had been in every place the Angel had lyed. As also at the raising of Lazarus Christ saith to his Disciples, I am glad for your sakes that I was not there, Joh. 11. 15. and so Christ should not have spoken tru∣ly if that he had been there as he was Man. Moreover, Christ saith, The poore you shall alwayes have with you, but me you shall not have alwayes, Joh, 12. 8.

Again, it followeth not that every thing that is in God should be in every place as God is; for the Scripture saith, That in him we live, move, and have our being, Act. 17. 28. and yet we are not in every place as he is God, for so he is in all places; but as he is man he sitteth at his Fathers right hand; and if we should grant Christ to be in all places as he is Man, we should take away the truth of his body, for though his Man-hood be in God, and God in his Man-hood, yet is followeth not that it

should be in all places, as his Diety is, for as touching his Man∣hood, he was on earth, not in heaven, when he said, No man ascendeth into heaven but he that descended from heaven, Joh. 3. 13. And further to confirme this point, Christ saith to his Di∣sciples, I ascend to my Father and yours, my God and yours, Joh. 20. 17. Again, the being of one body in divers places, or in two places at once is against nature, and Scripture cannot allow of it.

One writing to his friend, to resolve him touching that passage of Christ to the Thiefe on the Crosse (where he saith, This day shalt thou be with me in paradise, Luk. 23. 43.) whether our Sa∣viour meant he should be with his Soule, or his Body, or his God-head in paradise; to which question his friend returned this answer:

Touching Christs corporall Body that day, it was in the Se∣pulchre, and that was not in paradise although in a garden; and as touching his Soule, it was that day in Hel, and none will say that paradise was there, therefore that text (saith he) must needs he understood to be spoken of his God-head, and therefore Christs Man-hood was neither that day in heaven, or on earth, but in the Sepulchre.

SECT. 12. Of Christs preaching to the Spirits in prison.

Object. IN that reply is confirmed, that the wicked of the old world were not so condemned, but that they might be re∣deemed from them by the descension of Christ, who is said by Saint Peter to be quickned in the Spirit, by the which he preached to the spirits in prison, which sometimes were disobedient.

Ans. Those imaginations are contrary to Scripture, for out of* 1.11 Hell is no redemption, as Abraham said to the rich man, They which would goe from hence to you cannot, neither can they come from them to us, Luk. 16. 26. Again, Hell is thus described, Where the worme dyeth not, and the fire never goeth out, Mark 9. 45. the worme of the conscience in everlasting fire shall torment the wick∣ed; and therefore that place in Peter, or the other cannot be understood of the descending of Christs Soule into Hell, for

Christ cannot be said to be quickned, or made alive in his Spi•••••• that is, his Soule, because it was not subject to death; and 〈…〉〈…〉 fore by the word soule, or spirit, they truly understand the Di∣vine power of Christ whereby he preached to Noah. 2. If there were preaching in Hell, then it will follow that there is a Church there, and repentance and conversion of soules. 3. The Apostle only speaketh of such as were disobedient, but they were not de∣livered by Christ. 4. It cannot be shewed in all the Scripture where the resceptacle of the soules of the faithfull and beleevers is called a prison.

SECT. 13.

Object. TO proceed where we left, God is Almighty, and there∣fore can doe what he will.

Ans. That God is Almighty because he can doe all things, is* 1.12 to prove that he is not Almighty, for all things he cannot doe. As he cannot deny himself, he cannot restore virginity being once violated, he cannot sinne, because there is no superiour above him, but that he may doe all things what he will; but he hath no will or pleasure to make his Sonne a lyar, or to make his Scrip∣tures false, and yet notwithstanding he is Almighty, and may doe what he will; and thus they alledge, that God by his power might make Christs body in many places, but they forget to prove that he hath done so.

Obj. God worketh by Myracles, and therefore he may doe it, though to us it seeme not to be done.

Ans. As before I desire to know where God hath promised to doe so, we read, that the shadow of Peter did heale many, Act. 5. 15. and yet the shadow was not Peters owne person. We read also, that Napkins and Handkerchiefes were carried from Paul to many that was sick, and possessed with unclean spirits, and they received their healths, Act. 19. 12. and yet it were a madnesse, to think that Pauls body had been actually in those things, which was sent from him to them which were diseased, or possessed with the unclean Spirits; so that these their assertions being proved false by Scripture, we may conclude against them all that Christs body is but in one place only; As concerning his flesh the

Church injoyed him but a few dayes, but as he is God he is every where, and at all times by his grace, providence, and Divine Na∣ture. His Naturall Body, which was borne of the Virgine, dyed, rose for us, and sitteth on the right hand of God, he went away by that which was but in one place, he stayed by that which was in all places; he ascended above all Heavens in his body, but he departed not hence in his Majesty.

Again, to shew the unmesurablenesse of his God-head, he saith to his Disciples, Loe, I am with you ever, even to the end of the world, Mat. 28. 20. and how could he ascend into Heaven but as he was locall, and very Man; and how he is present with the faithfull, but because he is unmeasurable and very God.

SECT. 14. Against the reservation of Reliques in the Sacrament.

Obj. HAving thus (as I conceive,) manifested their errour aforesaid, I shall say something concerning their super∣stitious reservation of the Reliques of the Sacrament, which they gather from Gods command to the Israelites to keep a gomer of Manna, Exod. 13. 32. to evidence to their posterity how, and by what meanes they were sustained, and preserved in the Wildernesse for so many yeares.

Ans. That Relique was an holy Relique, kept by the Com∣mandment of God, not to be adored and worshipped, but to put the people in minde of that benefit in feeding of their Fa∣thers in the Wildernesse; but the keeping of this Relique doth offend against all these rules: As,

1. God hath not commanded them to keep any such thing. 2. In that they shew them to the people for adoration, and not for the commemoration of any benefit. 3. The Manna which putrified, being one day kept contrary to the Commandement of God, Exod. 16. 20. indures many hundreds of yeares by his appointment, but Popish Reliques are not preserved from pu∣trifying, therefore God hath not ordained them so to be kept. 4. God commanded that no part of the Pascall Lambe should be reserved untill the morning, which doubtlesse was to take away

the cause of superstition, lest they might have adored and abu∣sed the Reliques of the Passeover; which charge given to the Israelites may also reprove the superstition of the Papists, which doe reserve the Reliques of the Sacrament, and of Saints carrying them about to sick folkes, as things of great vertue and holinesse.

Obj. Josephs bones was carried from Aegypt to Cannan, Gen. 50. 26. ergo the Reliques of Saints may be preserved.

Ans. Joseph was laid in a Coffin, they did not rake out his ushes, and take his bones and carry them about to work Miracles, as the Papists seeme to doe by the bodies of Saints (if they be their bodies) and in that Joseph desired to be carried to the Land of promise, the Scriptures directly sheweth the cause to have been the profession of their faith, and hope, that the Land of pro∣mise should be given unto them, as Joseph had formerly said (in these words) God shall surely visite you, and you shall carry my bones hence, Gen. ••0. 25.

SECT. 15. Against the posture of kneeling to the Sacrament.

A Word also as touching the gestures and deportments of the body in the act of receiving the Sacrament, which hath been variable according to the manner of the Countries where it hath been, and is administred, as it was the custome of the Jewes to sit upon the ground, as Christ leaning upon Johns breast at Supper, which is imitated now by the Irish; but the Communion of the body and blood of Christ is called the Lords Supper, and sit∣ting being an accustomed gesture amongst us at our ordinary sup∣pers therefore sitting is a gesture most stress for such an 〈◊〉〈◊〉. A∣gain, some Churches use the posture of standing as well as sitting in imitation of the Passeover, but we never read that the Apo∣stles kneeted at the Sacrament, for so to doe is directly Idolatry and Superstition, as may thus appeare:

For to worship God in act, or desort a creature is Idolatry and Popery, but such is their kneeling, ergo. 2. To worship Christs Man-hood as present when it is absent is Idolatry, but Christs lo∣call body is in Heaven as I have proved, and therefore being so adored here on earth is Idolatry, and Superstition.

Notes

• * 1.1

  The wicked neither eate or drink the body or blood of Christ.
• * 1.2

  What the Lords Supper is.
• * 1.3

  When Scrip∣ture is to be taken literally, and when spi∣ritually.
• * 1.4

  The Soule cannot 〈◊〉〈◊〉 ••••d wi••h co••po••al•• ••ood.
• * 1.5

  Scripture must be 〈◊〉〈◊〉 st••od 〈◊〉〈◊〉 spirituall sence.
• * 1.6

  The ••••gne cal∣led by the name of the thing signified.
• * 1.7

  H••alth is not to be sought in the signe.
• * 1.8

  Why the name of the thing signified is gi∣ven to the signe.
• * 1.9

  The Body and blood of Christ only eaten and drunk by faith.
• * 1.10

  The body of Christ not in two places at one time.
• * 1.11

  Out of Hell is no redemption.
• * 1.12

  VVhy God is said to be Al∣mighty.